Rig Veda 5.46.2: Mandala 5, Sukta 46, Mantra 2
Sukta 5.46
अग्न इन्द्र वरुण मित्र देवाः शर्धः प्र यन्त मारुतोत विष्णो । उभा नासत्या रुद्रो अध ग्नाः पूषा भगः सरस्वती जुषन्त ॥
agná índra váruṇa mítra devā́ḥ śárdhaḥ prá yanta mā́ruto tá viṣṇo | ubhā́ nā́satyā rudró ádha gnā́ḥ pūṣā́ bhágaḥ sárasvatī juṣanta ||
Agni, Indra, Varuṇa, Mitra—para Dewa; pasukan Marut dan juga Viṣṇu—semoga mereka maju mendekat. Kedua Nāsatya, Rudra, dan para kuasa ilahi; Pūṣan, Bhaga, Sarasvatī—semoga mereka berkenan kepada kami dan persembahan kami.
All-gods invocation used widely in śrauta settings to invite multiple deities to the offering; functions as a comprehensive calling of powers
reciprocity of yajña (juṣanta), harmony and law (Mitra-Varuṇa), healing/purification (Aśvins, Rudra)
Mitra-Varuṇa anchor the hymn in ṛta; the All-Gods represent the functioning of ṛta across faculties.
Acceptance (juṣanta) implies alignment of the human offering with truth-consciousness.
Cosmic collaboration: many powers sustain the ordered unfolding of worlds and the human ascent.
Integral Vedic psychology (deities as powers of one Consciousness).
Fire = will; storm = purifying energies; river = flowing inspiration/knowledge; wideness (Viṣṇu) = expansion of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘assembly of the Gods’ mythologem: a summoning of multiple functional powers to participate in the yajña. Psychologically, it is the integration of faculties (will, power, law, harmony, energy, expansion, healing, purification, guidance, bliss, inspiration).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The enumerative hymn-style is a shared Indo-European poetic technique (catalogue of divine names). Several theonyms have Indo-Iranian correspondences (Mitra, Varuṇa ~ Iranian tradition; āpaḥ etc. elsewhere), supporting a common mythic lexicon.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi invites the gods to ‘advance’ (pra yanta) and ‘take delight’ (juṣanta), indicating the yajña as mutual enjoyment: the human offers aspiration and clarity; the gods bring their powers into the human field.
Invoke specific inner functions: will (Agni), light (Indra), harmony/law (Mitra-Varuṇa), purified energy (Maruts), wideness (Viṣṇu), healing (Aśvins), transformative intensity (Rudra), inspired flow (Sarasvatī).
ajna (illumination/Indra), anahata (Mitra harmony), vishuddha (Sarasvatī mantra-flow), manipura (Agni will)
Three-part breathing (dirgha) while mentally placing each deity-function into the corresponding center; exhale with ‘juṣanta’—may they consent.
Collected, supported, harmonized.
Do not invoke vaguely: feel each power as a distinct capacity in you. Offer a simple inner oblation—attention, sincerity, and the will to change—then rest in receptivity for ‘acceptance’ (juṣaṇa).
Name-lists require careful accent preservation; keep udatta on the lexically accented syllables of each deity-name as per pada tradition; avoid ‘sing-song’ flattening.
Slight pause after clusters: agna indra varuṇa mitra | … mārutota viṣṇo | … sarasvatī juṣanta. Let ‘juṣanta’ land firmly as the accepting seal.
: ‘ag-na’ (not ‘ag-ni’ in vocative sandhi context), : retroflex not required; ‘va-ru-ṇa’ with clear ṇ, : ‘mā-ru-to-ta’ (t not dentalized into d), : ‘viṣ-ṇo’ retroflex ṣ and ṇ, : ‘sa-ras-va-tī’
Clear, invocatory, slightly brighter tone on each name; soften into receptivity on ‘juṣanta’.
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